華嚴經探玄記 14.49.3

14.49.3

次或有久已成佛示與受記，或見白鴿記當得佛，如是等類名受記密。 如愛語羅睺、訶罵調達，是攝伏眾生密。 理實一乘，權說三五，名諸乘差別密。 下就所知，謂知根生熟，知業前後、知逆順之行，同得菩提。 第六「是菩薩」下明入劫智，論云「是中入者，平等解脫一切劫迭相入故。 」謂不思議解脫之法，平等齊均遍諸劫海故，令諸劫迭互相入。 餘文同上〈發心品〉等說。 第七「是菩薩」下明入道智，於中經內欠初入凡夫道智，論云依凡夫地者，釋此句也。 依我慢行者，釋微塵智。 謂以微塵分別色故，令離我慢。 言依信生天者，釋國土智，謂智現淨土，過彼所信。 言依覺觀者，釋眾生身心等智，謂煩惱亂心通名覺觀。 下有六句，化之合離，謂知所化至處行佛道，示逆順行難思，具三乘並可知。 結文可見。 第二「是菩薩摩訶薩」下明解脫大，於中先別辨、後總結。 別中有十：初不思解脫者，依神通境界，謂轉變自在難測量故。 二無礙者，能至無量世界，以願智無礙故，此是速疾自在也。 三淨行者，論經名淨智，所知淨行略有三門：一知世出世，約位分別； 二知學無學，約因果分別； 三知聲聞等，隨人分別。 此是所知自在，前二是通、此一是智。 四普門明者，隨意轉事，謂隨眾生意，普於一切色像門中示現自身，如觀音等，名普門自在者也。 五如來藏者，法陀羅尼，謂所知真如蘊積恒沙如來功德，名如來藏總持法也。 六隨無礙輪者，能破他意而不退故。 七入三世者，三世劫隨意住持，是入劫智也。 八法性藏者，一切法一切種因緣集智，此同上集智。 九明解脫者，光不離身而能普照。 十勝進者，依一時知無量世界諸眾生心。 總結可知。 次三昧大、次陀羅尼大、後神通大，並可知。 大盡分竟。 第五大段「是菩薩成就」下明釋名分。 於中有三：一能受諸佛雲雨說法名法雲地、二「自從願力」下能注法雨滅諸眾生煩惱塵炎名法雲地、三「復次佛子」下明能注法雨生物善根名法雲地。 初中，若從所受應名法雨地，若從能受應名法海地。 但今就彼受法之處名法雲地，是故論釋一雲法相似，以遍覆故。 此地中聞法相似者，此所聞法寬廣遍覆，是故名雲，與法相似也。 言如虛空身遍覆故者，明能聞法身，謂受雲之所其唯虛空故。 說能受法身如空，若隨所對。 佛身如雲，說法如雨。 即所受若雨，能受如海。 若對所說之法如雲遍覆，即所受若雲，能受如空。 二滅塵、三度生，論顯可知。 就初中，先總明成就念力者，近說受持義故，謂近佛聽說受持義。 二「能於一念」下別明受法。 於中三：初於一佛所聽受多法、二「如大海」下於多佛所聽受正法、三問答明前二種分齊。 就前中，有法、喻、合，論釋中先總釋說眾多故，釋法中無量法明也。 二入如來微密處，釋合中微密法雨。 三速疾，釋一念頃能受。 以此地中聞勝故，能受多法。 所受雖多，若麁淺易解之法，受亦非奇故，復云密法雖多，密若積時方受，事亦不難； 今明一念速疾能持，故是勝也。 論云「是中無量」下別釋前三：初二是所聞之法、後一能聞之德。 先解所聞法，謂性故作，故開為二相，謂三慧所知名法自性，說授眾生故名為作。 別釋性中，大法明是聞思智攝受故，大法照是修慧智所攝受故。 經欠此句也。 云何作大法雨？ 如大雲與他法雨故。 下釋能聞，謂起信名受、領教名堪，是文持也。 取義名思，是義持也。 不失名持，通前二位。 經中略無堪思二句。 第二釋多佛所受法中，大海亦有四義，相顯可知。 第三問答辨分齊中，先問、後答。 答中亦二：先校量顯示所聞廣多，顯前初段； 二「如一佛所」下類顯多佛，顯前第二段也。 前中言三世法藏者，論釋於法界中三種事藏，謂明、照、雨為三種，蘊在法界名為藏也。 第二釋名中，初寄雲雷等，以顯菩薩能化之德。

Next, there are those who have long since attained buddhahood yet are manifested as receiving prophecies, or [the Buddha] seeing a white pigeon and prophesying that it will become a buddha: such cases are called the secret of conferring prophecies. Using affectionate speech with Rāhula while scolding Devadatta is the secret of gathering in and subduing sentient beings. The principle in truth is the One Vehicle, yet provisionally three or five are taught: this is called the secret of the distinction among the various vehicles. Below, regarding what is known, it means knowing the faculties as immature or ripe, knowing earlier and later karma, and knowing adverse and favorable practices, all alike attaining bodhi. Sixth, from "this bodhisattva" onward explains the wisdom of entering kalpas. The treatise states: "'Entering' herein means that through the equal liberation, all kalpas mutually enter one another." That is, because the teachings of inconceivable liberation are equal and uniform throughout the sea of all kalpas, they cause all kalpas mutually to enter one another. The rest of the text is the same as explained in the "Chapter on Arousing the Aspiration" and so forth above. Seventh, from "this bodhisattva" onward explains the wisdom of entering paths. Within this, the sūtra text lacks the initial wisdom of entering the path of ordinary beings. The treatise says "relying on the bhūmi of ordinary beings," which interprets this phrase. "Relying on the practice of conceit" explains the wisdom of subtle dust (paramāṇu), meaning that by distinguishing material form through subtle dust, one is made to leave behind conceit. The words "relying on faith to be born in heaven" explain the wisdom of lands, meaning that wisdom manifests pure lands that surpass what those beings believe in. The words "relying on vitarka and vicāra" explain the wisdom regarding the bodies and minds of sentient beings, meaning that afflicted and disordered minds are collectively called vitarka and vicāra. Below there are six phrases on the gathering and dispersing of transformation, meaning knowing the destinations of those to be transformed, practicing the Buddha path, and showing that adverse and favorable actions are difficult to fathom; possessing the three vehicles is also understandable. The concluding text is obvious. Second, from "this bodhisattva-mahāsattva" onward explains the greatness of liberation. Therein, it first distinguishes [the types] individually and later concludes generally. Among the individual [types] there are ten: First, inconceivable liberation relies on the realm of supernatural penetrations, meaning transformative mastery is difficult to measure. Second, unobstructedness means being able to reach immeasurable worlds because vow-wisdom is unobstructed; this is swift mastery. Third, pure practice: the treatise-sūtra calls it pure wisdom. The pure practice that is known has roughly three gates: (1) knowing the worldly and world-transcending, distinguished by stage; (2) knowing the trainee and non-trainee, distinguished by cause and effect; (3) knowing the śrāvakas and so forth, distinguished according to persons. This is mastery of the known. The first two are penetrations, and this one is wisdom. Fourth, the illumination of the universal gate means transforming matters according to intention, that is, according to the minds of sentient beings, universally manifesting one's own body in all portals of forms and images, like Avalokiteśvara and others; this is called universal-gate mastery. Fifth, tathāgatagarbha is the dharāṇī of phenomena (dharma-dhāraṇī), meaning the known tathatā, which accumulates the Tathāgata's virtues as numerous as the sands of the Ganges; it is called the dhāraṇī-dharma of the tathāgatagarbha. Sixth, following the unobstructed wheel means being able to crush the intentions of others without retreating. Seventh, entering the three times means maintaining the kalpas of the three times according to one's will; this is the wisdom of entering kalpas. Eighth, the treasury of the dharmatā is the wisdom of the gathering of causes and conditions of all dharmas in all aspects; this is the same as the wisdom of gathering above. Ninth, the liberation of illumination means the light does not leave the body yet can shine universally. Tenth, superior progress relies on knowing the minds of sentient beings in immeasurable worlds at one and the same time. The general conclusion is understandable. Next is the greatness of samādhi, next the greatness of dhāraṇī, and last the greatness of supernatural penetrations—all can be understood. The section on the culmination of greatness is completed. The fifth major section, from "this bodhisattva achieves" onward, explains the section on explaining the name. Therein are three: (1) being able to receive the cloud-rain of the Buddhas' preaching of the Dharma is named the Cloud of Dharma Bhūmi (dharmameghā-bhūmi); (2) from "from the power of vows" onward, being able to pour down the rain of Dharma to extinguish the dust and flames of afflictions of sentient beings is named the Cloud of Dharma Bhūmi; (3) from "furthermore, sons of the Buddha" onward, being able to pour down the rain of Dharma to produce the good roots of beings is named the Cloud of Dharma Bhūmi. In the first, if named according to what is received, it should be called the Rain of Dharma Bhūmi; if named according to the capacity to receive, it should be called the Ocean of Dharma Bhūmi. But here, naming it according to the locus that receives the Dharma, it is called the Cloud of Dharma Bhūmi. Therefore, the treatise explains that first, the cloud and Dharma are similar because they cover everywhere. In this bhūmi, hearing the Dharma is similar, because this Dharma heard is broad and covers everywhere; therefore it is called a cloud, being similar to the Dharma. As for the statement that the body is like space covering everywhere, it clarifies the body that is capable of hearing the Dharma, meaning the locus that receives the cloud is only space. Thus it is said that the body capable of receiving the Dharma is like space. If according to what is correlated: the Buddha's body is like a cloud, and the teaching of the Dharma is like rain. Then what is received is like rain, and the one capable of receiving is like the ocean. If correlated to the taught Dharma covering everywhere like a cloud, then what is received is like a cloud, and the one capable of receiving is like space. The second, extinguishing dust, and the third, delivering sentient beings, are clear in the treatise and understandable. In the first, it first generally clarifies the accomplishment of mindfulness power, because it explains the meaning of receiving and holding closely, meaning listening to, receiving, and holding [the Dharma] close to the Buddha. Second, from "capable in a single thought" onward, it specifically clarifies receiving the Dharma. Therein are three: first, listening to and receiving many dharmas from a single Buddha; second, from "like the great ocean" onward, listening to and receiving the true Dharma from many Buddhas; third, questions and answers clarifying the scope of the previous two types. In the first of these, there are the doctrine, the metaphor, and the application. In the treatise's explanation, it first generally explains that because many are taught, it explains the immeasurable dharma-illuminations in the doctrine. Second, entering the Tathāgata's subtle and secret locus explains the subtle and secret rain of Dharma in the application. Third, swiftly explains being able to receive in the span of a single thought. Because hearing in this bhūmi is superior, one can receive many dharmas. Although what is received is much, if it were coarse, shallow, and easily understood teachings, receiving them would not be remarkable; hence it also says that although the secret dharmas are many, if one had to amass time before receiving them, it would also not be difficult. Now it clarifies that in a single thought one swiftly can retain them, and therefore it is superior. The treatise says: from "therein, immeasurable" onward, it specifically explains the previous three: the first two are the dharmas heard, and the last is the virtue of being able to hear. First it explains the dharmas heard, meaning nature and creation; thus they are divided into two aspects: what is known by the three wisdoms is called the self-nature of dharmas, while teaching and giving to sentient beings is called creation. In specifically explaining nature: great dharma-illumination is gathered and received by the wisdom of hearing and thinking; great dharma-radiance is gathered and received by the wisdom of cultivation. The sūtra lacks this phrase. How does it make the great rain of Dharma? Like a great cloud bestowing the rain of Dharma on others. Below it explains the ability to hear: giving rise to faith is called receiving; accepting the teaching is called capability—this is holding the text. Grasping the meaning is called thinking—this is holding the meaning. Not losing is called retaining, which runs through both previous positions. The sūtra briefly omits the two phrases on capability and thinking. In the second, explaining the Dharma received from many Buddhas, the great ocean also has four meanings, whose characteristics are obvious and understandable. In the third, distinguishing the scope through questions and answers, there is first a question and then an answer. In the answer there are also two: first, assessing and revealing that what is heard is vast and numerous, revealing the first section above; second, from "just as at a single Buddha's place" onward, analogously revealing many Buddhas, revealing the second section above. In the former, the statement "dharma-treasuries of the three times" is explained by the treatise as three kinds of treasuries of affairs in the dharmadhātu, namely illumination, radiance, and rain being the three kinds; accumulated in the dharmadhātu, they are called treasuries. In the second explanation of the name, it initially draws upon clouds, thunder, and so forth to reveal the bodhisattva's virtue of being able to transform.